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Literatura académica sobre el tema "Collectivisme – Psychologie"

Autor: Grafiati

Publicado: 25 de mayo de 2024

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Artículos de revistas sobre el tema "Collectivisme – Psychologie"

Dambrun, Michkaël y Céline Darnon. "L'individualisme et le collectivisme dans les pratiques éducatives : le ying et le yang ?" Diversité 157, n.º 1 (2009): 60–68. http://dx.doi.org/10.3406/diver.2009.3067.

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Parmi les principales valeurs culturelles qui façonnent le système scolaire et les pratiques éducatives, l’individualisme et le collectivisme sont deux variables centrales. Dans cet article, les auteurs proposent une articulation entre, d’une part, les connaissances sur l’individualisme et le collectivisme issues de la psychologie interculturelle et, d’autre part, les résultats des travaux en psychologie de l’éducation concernant l’impact des pratiques éducatives sur le vécu scolaire des élèves.

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Finkelstein, Marcia A. "Correlates of individualism and collectivism: Predicting volunteer activity". Social Behavior and Personality: an international journal 39, n.º 5 (30 de junio de 2011): 597–606. http://dx.doi.org/10.2224/sbp.2011.39.5.597.

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Differences in the factors that initiate volunteering in individualists versus collectivists were examined. In prior work it has been suggested that the two differ, not in how much service volunteers give, but in the reasons why. Individualist and collectivist tendencies were measured in a sample of long-term volunteers. Also assessed were respondents' attitudes about the responsibility of individuals and of society to help those in need, the individual's obligation to engage in social and political action, and the quality of social support available to participants. Collectivism was associated most strongly with personal responsibility and with a strong social support network, while individualism was related to a perceived responsibility to participate in social and political activism. Neither individualism nor collectivism was predictive of time spent volunteering. The findings suggest that rather than predicting who will, and will not, volunteer, the individualism/collectivism construct is useful in clarifying why people help. This knowledge, in turn, can be used to match the volunteer to the appropriate activity.

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Freeman, Mark A. y Prashant Bordia. "Assessing alternative models of individualism and collectivism: a confirmatory factor analysis". European Journal of Personality 15, n.º 2 (marzo de 2001): 105–21. http://dx.doi.org/10.1002/per.398.

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Six alternative structural models of individualism–collectivism are reviewed and empirically compared in a confirmatory factor analysis of questionnaire data from an Australian student sample (N = 340). Central to the debate about the structure of this broad social attitude are the issues of (1) polarity (are individualism and collectivism bipolar opposites, or orthogonal factors?) and (2) dimensionality (are individualism and collectivism themselves higher‐order constructs subsuming several more specific factors and, if so, what are they?). The data from this Australian sample support a model that represents individualism and collectivism as a higher‐order bipolar factor hierarchically subsuming several bipolar reference‐group‐specific individualisms and collectivisms. Copyright © 2001 John Wiley & Sons, Ltd.

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Finkelstein, Marcia A. "Individualism/collectivism: ImplicatIons for the volunteer process". Social Behavior and Personality: an international journal 38, n.º 4 (1 de mayo de 2010): 445–52. http://dx.doi.org/10.2224/sbp.2010.38.4.445.

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In the present study the constructs of individualism and collectivism were incorporated into a conceptual understanding of the volunteer process. The findings offer a broader perspective on volunteer antecedents and experiences and address an ongoing debate about the implications of individualism and collectivism for volunteering. Collectivism was found to be more strongly related than was individualism to altruistic motivations and the desire to strengthen social ties. Collectivism, but not individualism, was found to be associated with the development of a volunteer role identity. Individualism was most closely associated with career-related volunteer objectives. The results suggest that individualists and collectivists differ, not in their willingness to volunteer, but in why they choose to volunteer.

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Green, Eva G. T. "Successful or Friendly? Inferring Achievement and Relational Competence from Individualist and Collectivist Attitudes". Swiss Journal of Psychology 65, n.º 1 (marzo de 2006): 25–36. http://dx.doi.org/10.1024/1421-0185.65.1.25.

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Two experiments investigated to what extent different types of individualist and collectivist attitudes are perceived as leading to achievement and relational competence. In Study 1, the degree of unique (horizontal individualism) and competitive (vertical individualism) attitudes of a fictitious target person were manipulated, whereas in Study 2 interdependent (horizontal collectivism) and group-dependent (vertical collectivism) attitudes were varied. The results showed that both horizontal individualism and collectivism were perceived as leading to achievement and relational competence. In turn, vertical individualism led to achievement, whereas vertical collectivism was perceived as inducing only modest relational competence and achievement. Overall, the findings demonstrate that horizontal attitudes were considered functional for a wider range of social outcomes than vertical attitudes.

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Janicˇic´, Sonja, Natalija Ignjatovic´ y Teodora Vuletic´. "How Much Collectivism Is There in Young Adults’ Collectivism? Vaccination Against COVID-19 in Serbia". YOUNG 31, n.º 4 (31 de agosto de 2023): 379–98. http://dx.doi.org/10.1177/11033088231179556.

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Collectivism is consistently correlated with a positive attitude toward COVID-19 vaccination. Nevertheless, qualitative evidence on how collectivism benefits vaccination is scarce. Serbia has been transitioning from a socialist to a neoliberal country for decades now, and its unique ideological context provokes different forms of collectivism. Young adults are usually the ones who represent radical political, non-neoliberal opposition, embracing collectivistic ideas. We selected a group of self-declared collectivists from Serbia and encouraged them to express their attitude toward vaccination. The final sample consisted of 16 narratives (four female), written by 13 vaccinated and three unvaccinated participants. We conducted two types of thematic analyses, resulting in 12 semantic (five collectivistic and seven individualistic) and two latent themes. The results unambiguously showed the presence of individualism in the argumentation of self-declared collectivists, especially those unvaccinated. We proposed the term Neoliberal collectivism to reach a better understanding of young people’s perspectives in the specific socio-political context.

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Finkelstein, Marcia A. "Individualism/Collectivism and Organizational Citizenship Behavior: An Integrative Framework". Social Behavior and Personality: an international journal 40, n.º 10 (1 de noviembre de 2012): 1633–43. http://dx.doi.org/10.2224/sbp.2012.40.10.1633.

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In this study individualism and collectivism are, for the first time, incorporated into a conceptual model of organizational citizenship behavior (OCB). I asked whether individualism and collectivism show systematic differences in their relationships with OCB, its motives, and the development of a citizen role identity. Collectivism most strongly correlated with OCB motivated by concern for coworkers. A concept of self as one who helps others at work was also associated with collectivism. Individualism was associated more with a commitment to the well-being of the institution per se rather than to its employees. Individualism and collectivism were related positively, suggesting that these seemingly opposing attributes are complementary; which of these traits predominates may depend on which citizenship behavior is needed at a given time. Overall, the findings suggest that it is not in amount of citizenship that individualists and collectivists differ, but in why they serve and how they perceive the experience.

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Neog, Bhaskarjit. "Metaphysics of Group Moral Responsibility". Journal of Human Values 26, n.º 3 (22 de mayo de 2020): 238–47. http://dx.doi.org/10.1177/0971685820923943.

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The concept of group moral responsibility is apparently problematic, in that it is unobvious in what sense a group, which is evidently not a conscious rational subject like an individual person, can be held morally accountable. It is unclear how a group can be said to have the ability to form beliefs and intentions needed for genuine group actions of moral assessment. Broadly speaking, there are two separate platforms from which one can investigate this problem: individualism and collectivism. Subscribing to the doctrinal position of methodological individualism, individualists suggest that individual members are the only capable entities, who can meaningfully bear the burden of moral responsibility, either individually or in a shared way. Collectivists, on the other hand look for an alternative position wherein they advocate the genuine possibility of attributing moral responsibility to groups qua groups. The collectivist approach has received substantial philosophical attention in recent years. However, most supporters of collectivism search for such possibility without strongly invoking the idea of group moral agency. In this article, I argue for an irreducible moral agential status of groups in terms of the intentional actions of their constituent individual members and their special conglomeration. I suggest that certain collective or group entities are capable of being identified as proper agents of moral assessment analogous to that of individual agents of similar assessment.

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Plusnin, Nicholas, Emiko S. Kashima, Yang Li, Ben C. P. Lam y Shihui Han. "Avoidant Attachment as a Panacea against Collective Mortality Concerns: A Cross-Cultural Comparison between Individualist and Collectivist Cultures". Journal of Cross-Cultural Psychology 52, n.º 4 (2 de abril de 2021): 354–71. http://dx.doi.org/10.1177/00220221211005075.

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Despite the universality of cultural worldviews and self-esteem in providing people with general protection against death anxiety, recent empirical and anecdotal evidence suggests that death anxiety is more pronounced in East-Asian collectivist cultures than in Western individualist cultures. We propose that collectivists are encumbered by the additive concerns for the mortal well-being of close others in addition to their own, whereas individualists are primarily concerned with their own mortality, which would explain the reported differential death anxiety between cultures. Focusing on individual differences in attachment avoidance, we predicted that avoidant collectivists, with disinterest in interpersonal relationships and staunch independence despite living in a collectivist culture, would report less death anxiety on par with enculturated individualists. Results from our study support the contention that elevated levels of death anxiety among collectivists are explained by their cultural predilection toward interdependence, which attachment avoidance undermines, thus leading to reduced death anxiety.

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Dargan, Sereena, Kristi Baerg MacDonald y Julie Aitken Schermer. "Exploring Locus-of-Hope: Relational Tendencies, Self-Esteem, Attachment, and Gender". Behavioral Sciences 11, n.º 9 (3 de septiembre de 2021): 120. http://dx.doi.org/10.3390/bs11090120.

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Background: As little research has been devoted to examining associations between the four locus-of-hope dimensions (internal, external—peer, external—family, and external—spiritual) and individual differences, the current study explores the correlations with individual-level individualist and collectivist relational tendencies, self-esteem, insecure attachment, and gender within a culturally diverse sample of university undergraduate students. Methods: questionnaires were completed by a culturally diverse sample of undergraduate students measuring locus-of-hope, individualist and collectivist relational tendencies, self-esteem, insecure attachment, and gender. Results: State and trait locus-of-hope were significantly correlated. Individualism showed positive correlations with internal and external—family locus-of-hope. Collectivism positively correlated with internal locus-of-hope and the three external locus-of-hope dimensions. Internal locus-of-hope was significantly predicted by self-esteem, relational self-esteem, individualism, and collectivism. External—spiritual locus-of-hope was not significantly predicted by the variables. External—family locus-of-hope was significantly predicted by relational self-esteem and collectivism and external—peer locus-of hope was significantly predicted by relational self-esteem, collectivism, and avoidant attachment style. No significant gender differences in locus-of-hope were found. Conclusions: The results provide further understanding about the construct of locus-of-hope and provide a foundation for future research to continue exploring the role of locus-of-hope in the development and expression of self-esteem and attachment profiles.

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Tesis sobre el tema "Collectivisme – Psychologie"

Yasin, Hina Mahboob. "Employee behavior as an image of CSR : analysing through the lens of individualism - collectivism". Electronic Thesis or Diss., Aix-Marseille, 2014. http://www.theses.fr/2014AIXM1085.

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Durant des siècles, la religion a été considérée comme une entité extrêmement influente. Lentement et progressivement, les gouvernements ont pris la relève et gagné en puissance. De nos jours, quelques grandes entreprises prennent le relais (Cohen, 1988). Cependant, la recherche montre que les entreprises qui ne gèrent pas leur pouvoir de manière socialement responsable sont sanctionnées par la société (Davis, 1973). Pour cette raison, les PDG sont amenés à faire un usage intelligent et productif de leurs ressources, par le biais de la responsabilité sociale. La RSE est un phénomène important par le moyen duquel les employés acquièrent, par identification à l'entreprise, une identité sociale. Cette identification génère elle-même des comportements de citoyenneté organisationnelle (OCB). Il est nécessaire de procéder à une étude approfondie de ces comportements influencés par la RSE, en tenant compte de l'approche psychologique individualiste ou collectiviste de l'employé. Nous présentons ici un modèle optimal, testé empiriquement. Les résultats de cette recherche suggèrent aux entreprises d'utiliser intelligemment leurs activités opérationnelles pour répondre à un large éventail de besoins
Ages ago, religion was an entity which was deemed as influentially powerful. Slowly and gradually, governments became the entities even with greater power to influence the circumstances. And now, some big corporations have taken over that power (Cohen, 1988) . Nevertheless, when power comes, along lingers responsibility. Research shows that businesses which do not handle their power in socially responsible manner, the society deprives it of that power (Davis, 1973). For this reason, CEO's now make intelligent use of their resources in order to be productive as well as socially responsible, in short they exhibit Corporate Social Responsibility (CSR). CSR is such a powerful phenomenon which enables an employee to derive his/her social identity by identifying with the firm. Employees view their self as a depiction of their firm, when their firm behaves in a socially responsible manner. This resulting identification tends to generate organizational citizenship behavior (OCB). A need resides to conduct an deep study of employee behavior influenced by CSR while considering the individualist or collectivist psychological approach of the employee. This research plays its role in configuring the resulting behavioral patterns generated from the considerate behavior of the firm. We bring forward an optimal model, which is empirically tested. The findings support this research suggesting firms to cleverly utilize its operational activities to meet a broader range of needs

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Maisonneuve, Christelle. "Allocentrisme et idiocentrisme, une perspective différencialiste vers une perspective psychosociale : une approche empirique". Clermont-Ferrand 2, 2000. http://www.theses.fr/2000CLF20001.

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Notre objectif est de confronter une perspective différentielle à une perspective psychosociale. C'est de l'intérêt pour la psychologie culturelle comparative qu'a émergé un tel questionnement. Le constat auquel l'examen de cette littérature permet d'aboutir est que les auteurs concluent plus souvent à des différences qu'à des similitudes (Ongel et Smith, 1994) entre cultures. L'ethnocentrisme, inhérent à ces recherche, est souvent évoqué comme la cause principale de l'échec à identifier les universaux du fonctionnement humain (Jahoda, 1979, Malpass, 1988). Dans ce travail, nous défendons que c'est aussi parce qu'elle néglige le facteur social comme potentiellement explicatif, que la CCP constate des différences. Nous avons appuyé notre argument sur de récentes recherches, mettant en évidence que considérer l'individualisme et le collectivisme, au niveau culturel (Sinha et Tripathi, 1994), ou l'allocentrisme et l'idiocentrisme, au niveau individuel (Sengelis, 1994), comme potentiellement coexistants, suggère de ne pas négliger le facteur social comme explicatif. En effet, considérer que les 2 traits de personnalité (allocentrisme et idiocentrisme) coexistent au sein de tous les individus implique les comportements qui sont associés à chacun d'eux, peuvent s'exprimer au sein de tous les individus, selon les situations et les contextes sociaux. Dans la 2e partie, nous avons repris l'expérience de Tesser et Smith (1980). Notre but était de montrer que, dans un contexte culturel maintenu constant, des différences interindividuelles subsistaient. Ensuite notre objectif était de savoir si les différences observées pouvaient être expliquées uniquement par les dispositions ou si le contexte social contribuait aussi à expliquer une part de variance observée. Sur les 5 études effectuées, certines permettent de conclure en faveur d'une hypothèse bidimensionnelle, qui implique une perspective explicative -essentiellement psychosociale. Cependant, d'autres abondent dans le sens d'une perspective différentielle. Nos résultats s'ils ne permettent pas de proposer une conclusion radicale en faveur de l'une ou l'autre des 2 perspectives, suggèrent la nécessité d'une étude globale et non dichotomique des individus et des cultures

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Frebert, Nicolas. "L’orientation culturelle comme facteur de déshumanisation : comparaison entre expression de valeurs individualistes et collectivistes". Thesis, Rennes 2, 2021. http://www.theses.fr/2021REN20053.

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L’objectif de cette thèse est de vérifier si la perception d’humanité d’une cible varie en fonction des valeurs culturelles qu’elle exprime. En France, les valeurs dominantes correspondent, d’après un ensemble d’études de psychologie interculturelle, à des valeurs individualistes. En s’appuyant sur ces données, plusieurs études ont été mises en œuvre pour comparer les attributions d’humanité à une cible qui exprime soit des valeurs individualistes, soit des valeurs collectivistes. D’après l’hypothèse ethnocentrique, l’expression de valeurs collectivistes devrait susciter moins d’attributions d’humanité que l’expression de valeurs individualistes. Pour vérifier cette hypothèse, plusieurs mesures d’attributions d’humanité ont été utilisées. Trois prétests ont notamment été réalisés en vue de valider une mesure francophone d’Unicité Humaine et de Nature Humaine via des traits de personnalité. Quatre études expérimentales ont ensuite été mises en place pour répondre à la problématique générale. Les données obtenues ne permettent pas de confirmer l’hypothèse ethnocentrique et montrent que l’expression de valeurs individualistes et collectivistes sont chacune associées à des aspects spécifiques de l’humain. Les résultats conduisent à une réflexion au sujet de la validité convergente des mesures d’attributions d’humanité et de leur capacité à s’émanciper des effets de positivité. Une discussion concernant le statut normatif des valeurs individualistes est également engagée
The aim of this thesis is to test whether perceived humanness of an individual depends on the cultural values he expresses. Several studies in cross-cultural psychology identified individualistic values as the dominant values in France. Based on these data, we conducted a set of research studies to compare humanness attributions to a target person that expresses either individualistic or collectivist values. According to the ethnocentric hypothesis, the expression of collectivistic values should elicit fewer attributions of humanness than the expression of individualistic values. To test this hypothesis, several measures of humanness attributions were used. Three pre-tests were conducted to validate a francophone measure of Human Uniqueness and Human Nature via personality traits. Then, four experimental studies were set up to address the ethnocentric hypothesis. The data collected did not confirm the ethnocentric hypothesis and showed that the expression of individualistic and collectivistic values are each associated with specific aspects of human being. The results lead to a reflexion about the convergent validity of measures of humanness attributions and their ability to avoid being biased by positivity effects. The normative status of individualistic values is also discussed

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Boyom, Charlène. "Les effets des dimensions culturelles sur l'évaluation des produits domestiques : cas des produits d'ameublement domestiques par les consommateurs européens". Thesis, Artois, 2012. http://www.theses.fr/2012ARTO0104/document.

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Cette thèse examine les effets de la culture sur l’évaluation et l’intention d’achat des produits domestiques versus étrangers dans deux pays (France et Royaume-Uni).Les individus interrogés ont reçu des informations sur deux produits d’ameublement(canapés) fabriqués soit en France soit au Royaume-Uni. Les produits étaient décrits comme étant supérieurs ou inférieurs à la concurrence étrangère. Il s’avère que les français et les anglais évaluent favorablement les produits domestiques (versus importés) lorsqu’ils sont supérieurs à la concurrence étrangère. En outre, le pays d’origine du produit va plus influencer l’intention d’achat des produits domestiques chez les anglais que chez les français. Les dimensions individualisme horizontal, distance hiérarchique et masculinité expliquent les effets de la culture sur l’évaluation et l’intention. Cela donne lieu à de nombreuses implications sur les stratégies de marketing international dont les solutions sont proposées dans cette recherche
This thesis examines the effects of culture on the evaluation and purchase intention of domestic versus foreign products in two countries (France and United-Kingdom). Subjects received information about two furnishings products (sofas) manufactured in either France or the United-Kingdom. The products were described as being superior or inferior to foreign competition. It turns out that the French and English respondents evaluated favorably domestic products (versus imported ones) only when they are superior to competition. In addition, the country of origin of the product will most influence the intention to buy domestic products in United- Kingdom than in France. The horizontal dimension of individualism, the power distance and the masculinity explain the effects of culture on product evaluation and purchase intention. This gives rise to many implications on international marketing strategies whose solutions are proposed in this research

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Hook, Joshua N. "Forgiveness, Individualism, and Collectivism". VCU Scholars Compass, 2007. http://hdl.handle.net/10156/1451.

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Zahid, Abdul. "Cultural and gender effects in values associated with luxury brand consumption". Electronic Thesis or Diss., Aix-Marseille, 2021. http://theses.univ-amu.fr.lama.univ-amu.fr/210222_ZAHID_348vmwri579gp869uymyyj545zelsxn_TH.pdf.

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La demande croissante des marques de luxe crée de nouvelles opportunités et défis pour répondre aux attentes des consommateurs en fonction des caractéristiques sociodémographiques (genre, culture, âge et classe sociale). Cette thèse vise l’explication des effets de culture et du genre sur les valeurs (élitisme, exclusivité, raffinement, héritage) associées à la consommation des marques de luxe selon le modèle de Roux et al. (2007) et à le compléter en introduisant le besoin d'authenticité comme antécédent de l’héritage. Les variations interculturelles de ces valeurs sont étudiées en comparant 2 échantillons de consommateurs : France (512) et EAU (512). Les résultats indiquent que 1) le besoin d'authenticité exerce une influence positive sur l’héritage, 2) les consommateurs occidentaux accordent plus d’importance à l’héritage et au raffinement que les consommateurs orientaux, 3) ces derniers apparaissent plus attachés à l’élitisme, 4) aucune différence interculturelle n’est observée à propos de l’exclusivité. Concernant les effets du genre, elle réplique les travaux de Roux et al. (2007) : en France, les hommes sont plus attachés à l’élitisme et à l’exclusivité, et les femmes accordent plus d’importance au raffinement. Aux EAU, le genre n’affecte pas l’importance attribuée à l’exclusivité. Conformément à la théorie de la structure sociale d’Eagly et Wood (1999), les effets du genre sont, dans les deux pays, totalement médiatisés par l’adhésion des consommateurs aux stéréotypes du genre, ce qui les conduit à privilégier les valeurs du luxe consistantes avec ces stéréotypes. Les contributions théoriques et managériales sont discutées ainsi que les perspectives de recherche
The increasing demand for luxury brands creates new opportunities and challenges for the brands to better meet consumer expectations. This thesis aims to highlight and explain the effects of culture and gender on values (elitism, exclusivity, refinement, and brand heritage) associated with luxury brand consumption (Roux, Tafani, & Vigneron, 2017), and to complete this model by introducing the need for authenticity (NFA) as a driver of brand heritage. The cross-cultural variations of these values are investigated by comparing two samples of frequent luxury brand consumers issued from a more individualistic Western culture (France: N = 512) vs. a more collectivist Eastern culture (United Arabic Emirates: N = 512). Main results reveal that (i) NFA exerts a positive influence on brand heritage value, (ii) Western consumers attach more importance to brand heritage and refinement, (iii) whereas Eastern consumers are more concerned with elitism, and lastly (iv) no significant difference is observed with respect to exclusivity. Regarding gender effects, this research replicates Roux et al.’s (2007) findings: in France, men give more importance to elitism and exclusivity, whereas women favor refinement. However, in the United Arab Emirates, gender does not affect exclusivity. In addition, according to the Social Structural Theory (Eagly, & Wood, 1999), in both cultures, the adherence to own-gender beliefs fully mediates gender differences, which leads male and female consumers to favor luxury values consistent with their own gender beliefs. Key theoretical contributions and managerial implications of these findings are discussed before addressing new research perspectives

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Ahn, Diana D. "Individualism and Collectivism in a Korean Population". Scholarship @ Claremont, 2011. http://scholarship.claremont.edu/scripps_theses/107.

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Though much research has been conducted concerning the horizontal and vertical attributes of individualism and, not much has been done comparing and contrasting an Eastern culture, collectivism to a specific aspect of American culture, individualism, such as Korean American. The 32-item INDCOL scale was used to measure the 4 attributes (Singelis et al., 1995). Contrary to the proposed hypothesis, this study found high scores in horizontal individualism in Korean American participants and high scores in horizontal individualism and horizontal collectivism in Korean participants. These results could indicate a shift towards a different attribute in the Korean and Korean American community.

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Schwartz, Audrey Liz. "Latinos' Collectivism and Self-Disclosure in Intercultural and Intractultural Friendships and Acquaintanceships". DigitalCommons@USU, 2009. https://digitalcommons.usu.edu/etd/475.

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Self-disclosure is the process of sharing personal information with others and varies according to relationship intimacy, cultural norms, and personal values. Collectivism, defined as the tendency to define oneself in terms of social/cultural roles, may impact self-disclosure in intercultural relationships. The present study investigated whether Latinos/as reliably self-disclose more in intracultural versus intercultural friendships and acquaintanceships. An additional question was whether cultural variables such as collectivism, ethnic identity, and acculturation are related to self-disclosure differences. Data were collected via an online survey from internationally born Latinos and Latino Americans. Results of linear mixed effects model testing revealed that relationship type and partner ethnicity had significant relationships with self-disclosure. Higher collectivism was related to increased self-disclosure across all relationship types. Acculturation was related to self-disclosure only in the context of partner ethnicity and friendships, while ethnic identity did not demonstrate a general relationship with self-disclosure. Potential explanations for these results are discussed.

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Yasin, Hina Mahboob. "Employee behavior as an image of CSR : analysing through the lens of individualism - collectivism". Thesis, Aix-Marseille, 2014. http://www.theses.fr/2014AIXM1085.

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Farrehi, Angela Saghar. "Unique effects of individualism and collectivism on exposure and reactivity to daily stress". Access to citation, abstract and download form provided by ProQuest Information and Learning Company; downloadable PDF file 0.20 Mb., 55 p, 2005. http://proquest.umi.com/pqdlink?did=1037890191&Fmt=7&clientId=8331&RQT=309&VName=PQD.

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Libros sobre el tema "Collectivisme – Psychologie"

Uichol, Kim y Hanʼguk Simni Hakhoe, eds. Individualism and collectivism: Theory, method, and applications. Thousand Oaks, Calif: Sage Publications, 1994.

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Huxley, Aldous. Un mundo feliz / Retorno a un mundo feliz. México D.F., México: Porrúa, 1996.

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Huxley, Aldous. Brave new world: And, Brave new world revisited. New York: HarperCollins, 2004.

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Huxley, Aldous. Brave new world: And, Brave new world revisited. New York: HarperCollins, 2004.

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Pataki, Ferenc. Közösségi társadalom, eszmény és valóság. [Budapest]: Kossuth, 1988.

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Studies in psychology: The collective and the individual. Moscow: Progress, 1985.

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Huxley, Aldous. Brief candles: Four stories. London: Flamingo, 1994.

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Autoliberación: Revolución interna desde lo colectivo. Caracas, Venezuela: Fundación Editorial Perro y Rana, 2010.

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Pitsuaḥ ha-tsofen ha-tarbuti. Beʼer-Shevaʻ: Hotsaʼat ha-sefarim shel Universiṭat Ben-Guryon ba-Negev, 2007.

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Tong Asia chiptanjuŭi ŭi Yuhak sasangchŏk paegyŏng: Simnihakchŏk chŏpkŭn. Sŏul-si: Chisik Sanŏpsa, 2007.

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Capítulos de libros sobre el tema "Collectivisme – Psychologie"

Triandis, Harry C. "Collectivism and individualism." En Encyclopedia of psychology, Vol. 2., 176–79. Washington: American Psychological Association, 2000. http://dx.doi.org/10.1037/10517-066.

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van Uchelen, Collin. "Individualism, Collectivism, and Community Psychology". En Handbook of Community Psychology, 65–78. Boston, MA: Springer US, 2000. http://dx.doi.org/10.1007/978-1-4615-4193-6_3.

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Park, Joonha y Gyuseog Han. "Collectivism and the development of indigenous psychology in South Korea". En Asia-Pacific Perspectives on Intercultural Psychology, 53–74. New York: Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315158358-4.

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Gorodnichenko, Yuriy y Gérard Roland. "Understanding the Individualism-Collectivism Cleavage and Its Effects: Lessons from Cultural Psychology". En Institutions and Comparative Economic Development, 213–36. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137034014_12.

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Triandis, Harry. "Collectivism v. Individualism: A Reconceptualisation of a Basic Concept in Cross-cultural Social Psychology". En Cross-Cultural Studies of Personality, Attitudes and Cognition, 60–95. London: Palgrave Macmillan UK, 1988. http://dx.doi.org/10.1007/978-1-349-08120-2_3.

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Poole, Brian. "Collectivism and Coercion: The Social Practice of ‘Sharing’ and Distinctive Uses of the Verb ‘Share’ in Contemporary Singapore". En Perspectives in Pragmatics, Philosophy & Psychology, 877–98. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-12616-6_34.

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Datu, Jesus Alfonso D., Jana Patricia M. Valdez y Ronnel B. King. "The Successful Life of Gritty Students: Grit Leads to Optimal Educational and Well-Being Outcomes in a Collectivist Context". En The Psychology of Asian Learners, 503–16. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-287-576-1_31.

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Van de Vliert, Evert y Huadong Yang. "Where on earth do collectivists live? Climato-economic impacts on ingroup love and outgroup hate." En Geographical psychology: Exploring the interaction of environment and behavior., 15–30. Washington: American Psychological Association, 2014. http://dx.doi.org/10.1037/14272-002.

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Spasovski, Ognen. "The Relation of Basic Psychological Needs, Intrinsic and Extrinsic Life Goals, and Collectivism with Subjective Well-Being: A Case in Macedonia". En Cross-Cultural Advancements in Positive Psychology, 71–81. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-4611-4_5.

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Wu, Kaidi y Thomas Talhelm. "Hide a Dagger Behind a Smile". En The Oxford Handbook of the Psychology of Competition, C26P1—C26N1. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780190060800.013.26.

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Abstract In this chapter, we review cultural differences in people’s attitudes about competition, why cultures differ in competition, and how they compete in different ways. Researchers have long associated collectivistic culture with harmony and cooperation. However, the bulk of the evidence suggests that collectivistic cultures compete more, and more intensely, than individualistic cultures. Collectivists are more likely to see competition as zero-sum, engage in social comparison, and base their self-worth on common standards rather than self-defined goals. This raises a paradox: where does the popular conception of harmony in collectivism come from? In reviewing prior studies, we find that people in collectivistic cultures tend to use indirect, hidden methods to compete against others. This allows for an outward harmony, without negating competition. We ask whether competition in collectivistic cultures is only stronger when competing with outsiders. Studies reject this speculation. Rather, people in collectivistic cultures compete more with in-group members and are more vigilant toward classmates and co-workers. Next, we explore how people from different cultures decide to enter into competition. We find that collectivists’ tendency to enter into prestigious competitive environments might end up harming them. Finally, we discuss whether there can be versions of collectivistic groups without competition or whether this is a utopian dream.

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Actas de conferencias sobre el tema "Collectivisme – Psychologie"

Presbitero, Alfred y Peter Langford. "The Relationship Between Collectivism and Climate: A Review of the Literature". En International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2013. http://dx.doi.org/10.4087/vmay3015.

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Collectivism is one of the well-researched dimensions of culture that pertains to an individual’s relationship to an in-group. Organisational climate, on the other hand, is predominantly defined as the shared perceptions of employees about their working environment. In spite of the long tradition of both constructs in the literature, the conceptual relationship between collectivism and climate has oftentimes been neglected. This paper explores this relationship by presenting (1) the conceptual overlap between culture and climate; (2) the congruence between collectivism and climate in terms of levels of conceptualisation and analysis; (3) the apparent influence of collectivism on organisational processes and practices that have been the domain of climate studies; and (4) the apparent influence of collectivism on climate outcomes. This paper also offers some recommendations to guide future studies including suggestions to have more empirical investigation to strongly establish the relationship between collectivism and climate, to investigate facets of climate simultaneously, to extend the link between climate and other work outcomes, to engage in multi-level research, and to explore how collectivism influences climate formation and change.

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Jiang, Xue. "How Collective Childcare Arrangements are Sustained in Rural China During Socioeconomic Transformation". En International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2022. http://dx.doi.org/10.4087/tgzh4306.

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The ecological theory of cultural change suggests that socioeconomic development enhances individualism and weakens collectivism. Yet, collectivism in terms of childcare arrangements seems to persist in rapidly transforming China. It is possible that Confucian ideals and rural to urban migration promoted kin-based cooperation and enhanced collectivism. To explore such possibilities, forty-five caregivers of two generations from an ethnic village located in the Southwest of China were invited to share their childcare arrangements, priorities, and histories. Iterative thematic analyses revealed that improved life quality allowed caregivers the time and resources to attend to children’s personal well-being, whilst socioeconomic potentials and limitations pressured caregivers to cooperate for children’s developments. Emphases on psychological autonomy and relatedness, and material relatedness all increased. Further, regardless of migrant status, grandparents (<em>n =</em> 24) and parents (<em>n =</em> 21) readily agreed on childcare cooperation for supporting their children’s education and future mobility. Traditional virtues, such as filial piety, endurance, and sacrifice, fostered caregivers’ reciprocal and kin altruism, proposing the involvement of morality in explaining cultural orientations and changes.

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Riamanda, Irin, Risana Rachmatan y Khatijatusshalihah. "Collectivist Culture and Fraud Activities on Aceh’s Millennial Workers". En International Conference on Psychology. SCITEPRESS - Science and Technology Publications, 2019. http://dx.doi.org/10.5220/0009437700660074.

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Ghosh, Anjali. "Individualist and Collectivist Orientations Across Occupational Groups". En International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2004. http://dx.doi.org/10.4087/sfcu3530.

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Akca, Ece y Nebi Summer. "The Quiet Ego and Its Predictors in Turkish Culture". En International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2016. http://dx.doi.org/10.4087/njrr6086.

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Although high self-esteem has been seen as a panacea for all sorts of personal and social problems for a long time, recent research has shown its potential negative effects. The concept of quiet ego, defined as a balanced integration with others by turning down the volume of the ego (Bauer & Wayment, 2008), has been coined as a plausible alternative that can mitigate negative effects of fragile high self-esteem. This study aims to examine psychometric properties of the Quiet Ego Scale in Turkish culture, and to investigate its correlates related to personality traits, culture, and well-being. A total of 254 Turkish university students completed the measures of the Quiet Ego Scale, Big Five Personality, happiness, self-esteem, and individualism-collectivism. Factor analyses on the items of the Quite Ego measure supported its construct validity among Turkish participants. As expected, quiet ego was positively associated with the indicators of well-being and certain personality traits. Regression analyses indicated that openness to experience among the personality traits and horizontal collectivism among the cultural orientations were the strongest predictors of quiet ego. Results were discussed considering cultural values and previous findings on quite ego.

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Ma, Weijun, Rui Feng, Rui Hu, Juzhe Xi, Edward Fox y Xia Ding. "Toward the Theoretical Constructs of East Asian Cultural Psychology". En International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2016. http://dx.doi.org/10.4087/siiq4190.

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The core values of traditional Chinese Confucian culture such as “five virtues”, “five cardinal relationships”, and the thought of “golden mean” exert significant influence on East Asian culture, including Chinese, Japanese, and Korean cultures. In recent years, with the rapid development of the studies of cultural psychology in East Asian cultural circles, it is necessary to conduct the theoretical constructs to integrate the common psychological characteristics in East Asian cultural circle. The theoretical constructs of East Asian Cultural Psychology regard the impacts of traditional Confucian culture on East Asian culture and the individual as its core, and focus on self-construal, self-esteem, self-enhancement, collectivism, the differences of relationship and class, and the thinking of “golden mean” among the East Asians as the key constructs of the theoretical framework.

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Keats, Daphne y Shuguang Wang. "The Background to the Research: Cultural, Theoretical and Methodological Issues". En International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2013. http://dx.doi.org/10.4087/rzib1678.

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The disastrous earthquake of 12 May, 2008 had its greatest impact on the Qiang people, an ethnic minority living in the mountainous regions of Sichuan at the earthquake’s epicentre. Over 80,000 people died, over a million were injured or missing, most buildings collapsed and most homes were demolished under the avalanches. Thousands of children were evacuated to safety, some moved to far distant locations. The research team from the University of Newcastle responded to the plea of the Qiang leaders to help the children. In cooperation with the China-Australia Centre for Cross-Cultural Studies, a three stage psycho-cultural research program was devised, comprising a survey of children’s current caregivers, interviews with the children, and development of a culturally appropriate rehabilitation scheme. Shuguang Wang was appointed to coordinate the project. This paper discusses the research issues involved. Of paramount importance was the collectivist nature of the Qiang culture and the traditional ways of dealing with disasters. Theoretical issues related to the relevance of western individualistic psychological and psychiatric approaches to therapy in the Qiang collectivist environment. Methodological problems related to developing appropriate measuring instruments, and preparing guidelines and training programs for local Qiang interviewers and volunteers.

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MONE, IONUT SERGIU, OANA BENGA y ADRIAN OPRE. "Cross-cultural differences in socialization goals as a function of power distance, individualism-collectivism and education". En Psychology and the realities of the contemporary world. Romanian Society of Experimental Applied Psychology, 2016. http://dx.doi.org/10.15303/rjeap.2016.si1.a71.

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Chen, Hao, Bin Hong y Hui-Lin Zang. "Pathogen Prevalence, Collectivism and Online Sadness Expression in China *: for Special Track “Covid-19 and Computational Social Psychology”". En 2020 7th International Conference on Behavioural and Social Computing (BESC). IEEE, 2020. http://dx.doi.org/10.1109/besc51023.2020.9348332.

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Albert, Isabelle, Gisela Trommsdorff y Lieke Wisnubrata. "Intergenerational Transmission of Values in Different Cultural Contexts: A Study in Germany and Indonesia". En International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2009. http://dx.doi.org/10.4087/lhqa6582.

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The aim of this study1 is to investigate cultural similarities and differences in the transmission of general and domain-specific value orientations (individualism/collectivism, and value of children) within German and Indonesian families. Supposing that both cultures differ with respect to developmental pathways of independence and interdependence, we asked if the extent of intergenerational transmission of values within families differs between Germany and Indonesia, and we studied possible cultural differences in intergenerational transmission with respect to different value contents. More precisely, we asked if there is a difference in transmission of values that are highly versus not highly endorsed by the members of the respective culture. The sample is part of the cross-cultural study “Value of Children and Intergenerational Relations” and included altogether 610 German and Indonesian motheradolescent dyads as well as altogether 200 triads of maternal grandmothers, mothers, and adolescents. Results showed intergenerational transmission of values between adjacent generations both in the German and the Indonesian sample, but transmission of individualistic values was higher in the Indonesian sample. The results are discussed under a theoretical framework of cultural specifics of intergenerational transmission.

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